7th Class Notes: Abhidharma 6 Knowledge and Meditation CONTEXT: - As we have seen in the last few classes, the

e world [4th class] is result and though it is part of the process of suffering, it is not what drives sasra. Although what happens to us is the unfolding of suffering, it is not the basic cause. The basic cause is the defilements and actions (karma) undertaken in the context of the defilements [5th class]. - The defilements arise in relation to objects (that is, the world). Through the defilements we are bound to objects. - The goal is realizing freedom from the defilements, as we studied last week [6th class] in terms of the Paths of Seeing and Cultivation. This week [7th class] we turn to the basic causes of realizing this freedom: knowledge and meditation. - Freedom from the defilements is actualized through complete understanding (parij) of the objects through which the defilements arise. Such complete understanding is cultivated through knowledge and meditation. - Just as karma is the principle cause of the world, but only with the underlying condition of the defilements, knowledge is the principle cause of acquiring the cessation of the defilements, but only with the underlying condition of meditation. - Knowledge and meditation unfold the 4th Noble Truth of the Path. This completes the basic Abhidharma explication of the Four Noble Truths and Buddhism in general. I. KNOWLEDGES (JNA) - The knowledges or insights (jna) include the various types of liberating knowledge and the inter-relationships among them. The liberating knowledges discern the dharmas in their own-beings (sva-lakaa) and their common characteristics (smnya-lakaa), in this case, the modes of understanding of the Four Noble Truths. - The knowledges are cultivated through the 3 kinds of understanding and study of the 4 Truths (discussed last week). - Given the root defilement of ignorance, knowledge is basically concerned with liberating beings from sasra through seeing how things actually are or happen (yath-bhtam). It is through the knowledges that the dharmas are distinguished and clarified as ultimately existing. A. The Functions of Praj - The Abhidharma explication of knowledge and understanding involves a number of interrelated terms: Praj: Understanding. Praj is a universal mental factor, present in some form in all moments of consciousness. Abhidharma definition: discernment of dharmas (dharma-pravicaya). Jna: Knowledge. A mode of praj characterized by decisive (nicita) understanding; also characterized as knowledge that repeatedly discerns; knowledge realizes and comprehends, fully and thoroughly. Knti: Receptivity or patience. A form of praj, the ability to completely accept or receive a teaching or truth (in a non-repeatable way). Di: Views. Their essential nature is praj; characterized by examination or judgment (santirana). Darana: Seeing; this is seeing as in the Path of Seeing (darana-mrga), including 8 patiences & 7 knowledges. Abhisamaya: Direct comprehension or realization. Understanding the Four Noble Truths in the Path of Seeing and 1st moment of the Path of Cultivation. Realizing how things actually are, understanding reality in its true aspect.
Praj (understanding) Pure Praj Impure Praj The Pure Patiences (knti) of the Path of Seeing. They are view because they are examination (santirana). They are not knowledge, because at the moment of patience, the n/a defilement of doubt, which each Patience abandons, is not already abandoned. View 6 impure prajs are both knowledge and view, (di) Dharma Knowledges of Direct Realization (abhisamaya). namely the praj associated with the 5 defilements These are seeing because they are examination and since (klea) which are views by nature (view of self, false doubt has been abandoned they are knowledge, that is, views, view of extremes, esteeming views, esteeming certain. Also includes the praj of the pure Path of morality & asceticism) and, 6th, good praj, which Meditation up to the Knowledge of Destruction. is right worldly views (laukik samyag-di). 2: Knowledge of Destruction (kaya-jna) and Praj associated with the 5 sense consciousnesses Not view Knowledge of Non-arising (anutpda-jna) (They are not and some praj associated with mind consciousness view because they do not include examination & inquiry) is impure, knowledge, but not view (no examination).

Knowledge (jna)

Not Knowledge

B. Unfolding the Ten Knowledges

Impure Conventional Knowledge (ssrava) (samvti-jna, 1) Knowledge of Dharmas (dharma-jna, 2) Pure (ansrava) Consecutive or Inferential Knowledge (anvaya-jna, 3) Knowledge of Suffering (4) Knowledge of Origin (5) Knowledge of Cessation (6) Knowledge of Path (7) Knowledge of Suffering (4) Knowledge of Origin (5) Knowledge of Cessation (6) Knowledge of Path (7) pertaining to Kmadhtu -

Knowledge (jna)

pertaining to the Higher Spheres

Knowledge Knowledge of of NonDestruction arising (kaya(anutpdajna, 9) jna, 10)

Ten Knowledges: The above delineates 9 knowledges. With the addition of the Knowledge of the Mind of Another (para-mano-jna, 8), which can be pure or impure, depending on whether it is cultivated before or after the Path of Seeing, there are 10 total knowledges (and how they are acquired they do not exactly form a linear progression): 1. Conventional Knowledge (samvti-jna) 2. Knowledge of Dharmas (dharma-jna) 3. Consecutive or Inferential Knowledge (anvaya-jna) 4. Knowledge of Suffering (dukha-jna) (1st Truth) 5. Knowledge of Origin (samudaya-jna) (2nd Truth) 6. Knowledge of Cessation (nirodha-jna) (3rd Truth) 7. Knowledge of the Path (mrga-jna) (4th Truth) 8. Knowledge of the Mind of Another (para-mano-jna) 9. Knowledge of Destruction (kaya-jna) 10. Knowledge of Non-arising (anutpda-jna) 1. Acquired by ordinary persons. 2. Acquired in the 2nd moment of the Path of Seeing. 3. Acquired in the 4th moment of the Path of Seeing. 4. Acquired in the 2nd moment of the Path of Seeing. 5. Acquired in the 6th moment of the Path of Seeing. 6. Acquired in the 10th moment of the Path of Seeing. 7. Acquired in the 14th moment of the Path of Seeing. 8. Acquired through dhyna practice. 9. Acquired at the moment of becoming an Arhat. 10. Acquired in the next moment if one is immovable.

- Conventional Knowledge: Conforms to worldly conventions based on its usage it bears on things which exist conventionally, such as a jug, water, make, female, etc. Conventional knowledge corresponds to Conventional Truth in contrast with Ultimate Truth (which pertains to the other knowledges except Knowledge of the Mind of Another). - The Two Truths - According to the Abhidharmakoa: i. Conventional or Relative Truth: If the idea of a thing disappears when this thing is broken into pieces, then this thing has relative existence; for example, a jug: the idea of a jug disappears when it is reduced to pieces. If the idea of a thing disappears when this thing is dissipated, or broken to pieces, by the mind, then this thing should be regarded as having relative existence; for example, water. If we grasp and remember the dharmas, such as color, etc., in the water, then the idea of water will disappear. These things,jug, clothes, etc., water, fire, etc.,are given their different names from the relative point of view or conforming to conventional usage. Thus if one says, from the relative point of view, There is a jug, there is water, one is speaking truly, and one is not speaking falsely. Consequently this is relatively true. ii. Ultimate or Absolute Truth: That which differs is absolute truth. If, when a thing is broken to pieces or dissipated by the mind, the idea of this thing continues, then this thing has absolute existence; for example, physical matter: one can reduce physical matter into atoms, one can remember smell and other dharmas in the mind, but the idea of the unique nature of physical matter persists. The same holds for sensations, etc. And as this absolutely exists, it is absolutely trueThings are absolutely true in the manner in which they are perceived, either by transworldly knowledge or by the worldly knowledge acquired after transworldly knowledge. They are relatively true in the manner in which they are perceived by any other defiled or non-defiled worldly knowledge. - Pure Knowledge: Pure (ansrava) knowledge is knowledge which the defilements cannot adhere to. Pure Knowledge is the illumination of mind following (and on the Path of Cultivation, during) the abandoning of the defilements. Pure knowledge pertains to Ultimate Truth. - Bodhi (awakening, enlightenment): The 9th and 10th Knowledges, the Knowledge of Destruction with the Knowledge of Non-arising, are defined as bodhi (awakening). The Knowledge of Destruction is the certainty that with regard to the Four Noble Truths: 1. Suffering is understood or known 2. Origin is abandoned 3. Cessation is actualized or realized 4. Path is cultivated The Knowledge of Non-arising is the certainty that with regard to the Four Noble Truths: 1. Suffering is no longer to be understood or known 2. Origin is no longer to be abandoned 3. Cessation is no longer to be actualized or realized 4. Path is no longer to be cultivated

- Note: bodhi as such is not an experience, but a certitude regarding the complete abandoning and non-arising of the defilements. - The Knowledge of Destruction is realized by Arhats after the vajropama-samdhi (concentration that is likened to a diamond) which abandons all the defilements and in particular the 9th grade (most subtle) defilements pertaining to the highest sphere of the formless realm (Bhavgra). - The Knowledge of Non-arising is only realized by immovable ones, the Di-prpta (one who attains through views), the family of Arhats with the sharpest faculties whose deliverance is non-circumstantial. - The Knowledge of Destruction and the Knowledge of Non-arising mirror the two-fold structure of the Unhindered Paths (nantrya-mrga) which abandon the defilements by cutting-off the prpti series, and the Paths of Deliverance (vimukti-mrga) which maintain this abandoning by inducing the acquisition of the cessation of the defilements. C. Aspects or Modes of Understanding (kra ) - The Four Noble Truths are explicated in terms of 16 aspects or modes of understanding (kra ). Note: The Theravada also teach 16 aspects of the Four Noble Truths, but their list is almost completely different only 3 terms are common to both lists and not as pivotal to the overall vision of salvation. - Conventional Knowledge, the Knowledge of Dharmas and Inferential Knowledge can bear on the 16 aspects of the Four Noble Truths. - The Knowledges of the Four Truths each bear on the 4 aspects corresponding to each truth. - The Knowledge of Destruction and the Knowledge of Non-arising bear on 14 aspects. They do not bear on the aspects of emptiness and not-self. The Abhidharmakoa explains this curious classification: In fact, these two Knowledges, even though they are of the absolute level of truth, are also included in the conventional level of truth; they are therefore foreign to the aspects of emptiness and non-self. When an ascetic departs from the contemplation in which the knowledges of the absolute truth are realized, through the force of these knowledges, later knowledges are produced which are of the conventional level of truth: my births are cut off, the religious life has been fully cultivated, I have done what should have been done, and I do not know of any more existences for me. The two knowledges, the Knowledge of Destruction and the Knowledge of Non-Arising, therefore participate in the conventional level of truth, not in and of themselves or through definition, but through their outflowing. - Sarvstivda Abhidharma teaches that the aspects are 16 things (dravya), to be contemplated one by one. The 16 aspects are smnya-lakaas (common characteristics) of all that is: a) defiled & conditioned (subsumed under the 1st and 2nd Noble Truths of Suffering and Origin), b) the unconditioned (subsumed under the 3rd truth Path), and c) all that is conditioned and undefiled (subsumed under the 4th Truth of the Path) - The 16 aspects are praj by nature. The aspects are what make the knowledges of the Four Noble Truths distinct. The object in all cases may be the same, but the aspects discerned under each truth are distinct. The 16 aspects are how things as they truly exist are grasped or realized in genuine insight. - The 16 aspects of the Four Noble Truths at direct realization are themselves pure (ansrava outflow-free) praj. Dhammajoti: They clearly do not refer to images or aspects of the objects, but are in the active sense of the mental function of understanding. These common characteristics (smnya-lakaa) are the universal principles of all dharmas intuited by spiritual insight pertaining to the absolute truth, not universals abstractly constructed by the mind as in the case of mental inference. Aside regarding kra (aspects): - The Sarvstivdins espoused a form of realism in which direct sensory perception of an objective reality is basically non-mediated. Part of the import of simultaneous causality in their system is that it allows direct perception objects are perceived as they truly are in this moment. Consciousness arises with the object and the organ in the same moment. If it was the next moment, all knowing would be indirect and this would imply that direct realization of reality is impossible. - Later, Dignga and Dharmakrti would argue that we only perceive a mental representation of external objects. The term used for mental representation (or mental image) was this same term, kra: aspect. - Dignga and Dharmakrti follow Yogcra developments which can be seen as abandoning the premise that liberation is perceived through direct realization of an objective reality, a reality which exists in some sense apart from the mind. Rather, liberation is achieved through understanding or realizing the processes of mind.

- The 16 aspects appear to be an innovation based on the early discourses. The most important aspects are the aspects classified under the 1st Noble Truth of Suffering: impermanence, suffering, emptiness and not-self. Of these, impermanence, suffering and not-self were the most important, themselves constituting the earlier three marks of existence (trilakaa) from the discourse literature. The 16 aspects are explained in various ways, which include:
16 aspects 1st explanation (standard Vaibasika) 2nd explanation 1. Impermanent, because it is not definitive. 3rd Oppositions to Wrong Views 1.-4. Furthermore, it is in order to cure persons who nourish views of permanence, bliss, of things pertaining to the self, and a soul that the aspects of impermanence, suffering, empty, and no-soul are established. impermanent 1. Impermanence because it arises (anitya) dependent upon efficient causes. Suffering (dukha) Empty (nya)

1st Truth: suffering

2. Suffering because it is painful by 2. Suffering, because it resembles a nature. burden. 3. Empty as it opposes the belief in 3. Empty, because it is empty of the view of things pertaining to self. purusa (agent, etc.). 4. No-soul, because it does not obey the will. 1. Cause (hetu), because it comes about from that.

No-self 4. No soul as it opposes the belief (antman) in a self. 1. Cause (hetu), because it has the characteristic of a seed. The hetu is a distant or material cause. The word yoga signifies nyaya or truth. Arising 2. Arising, as it produces. This is (samudaya) the near cause, that from which a dharma immediately arises or originates. Appearance 3. Successive appearance, which (prabhva) constitutes the series: seed, shoot, stalk... Cause (hetu)

1. The cause aspect is opposed to the view, There is only one cause.

2. Arising (samudaya), because there 2. The arising aspect is opposed to is emergence: (the dharma emerges the view, There is only one causefrom the future). be it Isvara, or pradhana (ii. 64). Cause is a complex. 3. Appearance, as it is a procession. 3. The appearance aspect is opposed to the idea of evolution, the theory that bhva, or existence, existing initially, transforms itself: rather, bhva begins. Condition 4. Efficient conditions (pratyaya), 4. Condition (pratyaya) or 4. The condition aspect is opposed to (pratyaya) as realizing an effect in joint foundation, that is, the essential the view that the world is created by causation; for example, the coming element from the action of an intelligent being: things arise together of efficient conditions generation. from a multiplicity of causes. earth, stick, wheel, twine, water, etc - produces a jug. Extinction (nirodha) 1. Extinction, by reason of the destruction of the [impure] skandhas. 1. Extinction, because of the cessation of the former suffering and of the non-continuation of subsequent suffering. 2. Calm, by reason of the extinction 2. Calm, because it is delivered from of the three fires, craving, anger, the three conditioned characteristics and delusion. (saskta-lakaas). 3. Excellent, by reason of the 3. Excellent, because it is absolutely absence of all pain. good (paramrtha-ubha). 4. Salvation, because it supremely strengthens. 1. The extinction aspect is opposed to the view that there is no deliverance. 2. The calm aspect is opposed to the view that deliverance is suffering. 3. The excellent aspect is opposed to the view that the happiness of the dhynas and sampattis is excellent. 4. The definitive release aspect is opposed to the view that deliverance is subject to falling, that it is not definitive.

3rd Noble Truth: Extinction

2nd Noble Truth: Origin

Calm (nta) Excellent (pranta)

Salvation 4. Salvation, because it is (nihsarana) disassociated from all causes of pain. Path (mrga) 1. Path, because one traverses it (towards Nirva.)

1. Path, because it is opposed to the wrong path. 2. Truth, because it is opposed to non-truth. 3. Obtaining, because it is not in contradiction with the city of nirva. 4. Definitive release, because it abandons existence in the Three Dhtus. 1.-4. The Path, truth, cultivation, and definitive release aspects oppose, respectively, the views that there is no path, that a false path is the Path, that there is another path, and that the Path is subject to falling.

4th Noble Truth: Path

2. Truth, because it is yogayukta, that is to say, endowed with proofs, endowed with resources or means. Obtaining 3. Obtaining, because it brings (pratipatti) about correct obtaining, that is to say one obtains nirva through it. Definitive 4. Definitive release, because it release causes one to pass beyond in a (nairyika) definitive manner.

Truth (nyya)

II. MEDITATION - Meditation is the underlying condition for awakening and the path. The dhynas (meditation states) are the support of all qualities. Knowledge depends on the concentrations to proceed unshakably. - While the Buddhist discourse tends to treat the meditation states in terms of a set of clearly defined places, they are not easily accessible and inherently subjective. This is expressed in the variety of contradictory and overlapping schemes which arose to classify and define the most important concentrations. The Abhidharma texts preserve some of these classifications, but generally relies on the approach of 8 dhynas. It is important to keep in mind that the dhynas is only one approach among many, and an apparently linear formulation of what is actually multi-dimensional. - The preliminaries of meditation were discussed in the last class namely, the contemplation of the loathsome for those in whom greed is predominant, and the mindfulness of breathing, for those in whom imagination is predominant. A. Terms Sampatti: Attainment. This term can be used to refer to any meditative attainment, including the dhynas, various samdhis, the two cessations, etc. Dhyna: 2 contexts: i) Upapatti-dhyna: dhynas as existence, places of birth (cosmological level realms of beings). ii) Sampatti-dhyna: dhynas as absorption, states of meditation (psychological level minds). Meditation, reflection, trance, deep thought, a shift in awareness cultivated intentionally, usually in an upright and still sitting posture. Dhyna as absorption is defined as the application of a pure mind on a single object. The dhynas have samdhi (concentration) for their nature. For the Sarvstivda, the dhynas are not merely calming, for they are also defined in terms of an equilibrium of calming (amatha) and insight (vipayan). The dhynas are the path by which one comes to deep understanding easily. Samdhi: Concentration (lit: putting together). Samdhi is the unity of the object with the mind (cittaikagrata one-pointedness of mind). Samdhi is a universal mental factor, present in all states of mind, but while it is typically weak, in meditation states it becomes very strong and counteracts the tendency of mind to restlessly move from one object to another, becoming still and content with one object. Samdhi is the dharma by virtue of which the mind, in an uninterrupted series, remains on an object. Samdhi also comes to refer to states of meditation distinguished by the object of the meditation (e.g., emptiness, wishlessness, signlessness), in contrast to the dhynas which are usually defined in terms of the mental factors involved (with the exception below of the rpya-dhynas). Vitarka: Reasoning. The gross state of the mind. [In Theravada: initial application of thought (to an object).] Vicra: Investigation. The subtle state of the mind. [In Theravada: sustained application of thought.] Adhyatmasamprasda: Internal (adhyamoka) purity (prasda) or faith (raddh): This arises in the 2nd dhyna when vitarka and vicra have been dropped away. The mind flows calmly and clearly this is called internal purity As a river agitated by waves, so too the series, by reason of the agitation of vitarka and vicra, is not calm or clear. The Sautrantikas state further that purity (prasda) is faith (raddh): When the ascetic acquires the Second Dhyna, he produces a profound faith: he admits that the spheres of absorption themselves can be abandoned. B. The Eight Fundamental Absorptions - There are 8 fundamental dhynas (mla-dhyna). They consist of the 4 basic dhynas, the rpa (form) dhynas, plus the 4 rpya (formless). Recall that rpa in this context refers to a kind of subtle, perfected or sublime materiality. - Each of the 8 fundamental dhynas has a preparatory stage concentration called a smantaka (threshold, neighboring). The smantaka of the 1st dhyna is called angamya, not yet arrived (neighborhood concentration). - Angamya is significant as the minimal level of concentration required for the cultivation of the nirvheda-bhgyas and the Path of Seeing (darana-mrga). In Theravada, angamya is called upacra-samdhi, access concentration. - The 4 basic dhynas are defined in terms of parts see the table below that is, by the mental factors (dharmas) which are present or predominate in each concentration. These 4 dhynas represent a progressive strengthening of concentration with a concomitant weakening and dropping off of coarse functions of mind including processes of thought (vitarka and vicra), as well as joy (prti) and happiness (sukha). The 4th dhyna is the limit of concentration, it is complete and unsurpassed development of concentration. - The first 4 basic dhynas are cultivated by concentrating on various objects, including the breath, the loathsome (aubha), the Immeasurables (see below), and the 6 recollections (Buddha, Dharma, Sangha, ethics, giving and heaven), ktsna (encompassing, Pali: kasina) concentrations in which one focuses on, and then develops a completely stable image of, a circle or disc (of earth, water, fire, air, blue, yellow, red, white, light and space), and so on.

I-VIII: 8 Stages (bhmi): Fundamental Dhynas

[P1-4: The 4 Dhynas are filled with parts or items, but not the rpyas (because calmness and insight are in equal measure in them). The dharmas which are pratipakanga (opposition) and anusamsranga (excellence) [and tadubhayanga (both opposition and excellence) which is in all cases samdhi)] are considered in terms of the parts:]

[1st Smantaka: Angamya]

I.The 1st dhyna: 5 parts: 1. vitarka (reasoning) 2. vicra (investigation) 3. prti (joy, rapture) 4. sukha (happiness) [=prasrabdhi (well-being)] 5. samdhi (concentration)

uddha (pure) good (kuala), worldly/mundane concentration. Pure absorption is the object of the absorption of enjoyment (when one grasps at the absorption, it ceases to be pure and becomes defiled but is still concentrated by virtue of the absorption of enjoyment). Pure absorption is of 4 types: [Superior to the first Dhynatara: intermediate 1. of falling, tends to lead to the arising of the defilements. dhyna, but inferior to the dhyna free from vitarka (a 2. of duration, tends to lead to its own sphere. nd separate dhyna in Theravada 2 Smantaka. The other st 3. of progress, tends to lead to a higher sphere. Abhidharma). 4 parts: vicra, spheres, unlike the 1 , do not have a higher & lower.] 4. of penetration, tends to lead to undefiled absorption. prti, sukha, samdhi nd Ansrava (undefiled) this absorption is transworldly/ [2 Smantaka] super-mundane. Undefiled, it cannot be the object of nd grasping. Thus, it is not the object of an absorption of P2: adhyatmasam-prasda II. The 2 dhyna: 4 parts: enjoyment. The defilements are abandoned through is opposed to vitarka and 1. adhyatmasam-prasda undefiled absorptions. vicra; prti and sukha (faith, internal purity of faith) constitute the part of 2. prti (joy) The 1st 7 absorptions are 3-fold, the 8th is 2-fold - it is not excellence. 3. sukha (happiness) ansrava because of the weakness of idea (and thus insight). Dhynatara may be defiled, pure or undefiled. [=prasrabdhi (well-being)] 4. cittaikagrata (samdhi) [3rd Smantaka] Smantakas are exclusively pure and associated with a neutral sensation, because one traverses them through effort, because III. The 3rd dhyna: 5 parts: P3: upek, smti and the abhorrence of the lower sphere has not yet disappeared, saprajna are opposed and because they are the Path by which one detaches oneself 1. upek (equanimity) to prti; sukha is the part of from the lower sphere. Therefore they only contain the neutral 2. smti (mindfulness) sensation and they are not associated with enjoyment. The 1st 3. saprajna (awareness) excellence. Smantaka, angamya, may be undefiled. Smantakas do not 4. sukha (happiness) [=sukha have parts. vedana (agreeable sensation)] 5. sthiti (samdhi) [4th Smantaka]

P1: vitarka and vicra are opposed to the bad minds of Kmadhtu; prti and sukha are obtained when vitarka and vicra have expelled their opposites; samdhi through whose force the four other parts exist.

3 types of absorption: Klista (defiled) svdana-sampatti: absorption of enjoyment, associated with thirst (which clings & relishes). Being defiled, certain parts are not included: 1st dhyna does not include prti & sukha, because it is not separated from the defilements of Kmadhtu, 2nd dhyna does not include adhyatmasam-prasda, because it is troubled by the defilements which make it unclear, 3rd dhyna does not possess smti & saprajna, because it is confused by a defiled happiness, 4th dhyna does not possess smtipariuddhi & upekpariuddhi, because it is soiled by the defilements. Associated with thirst, these absorptions have their own existence (bhva) for their object (bhva-raga).

[5th Smantaka]

[6th Smantaka]

[7th Smantaka]

P4: upekpariuddhi and smtipariuddhi are opposed to sukha; adukhdsukhavedana is the part of excellence.

Vibhuta-rpa-saj: Those who have conquered the idea of physical matter

(not the 5th Smantaka, because it is not completely free of rpa)

going across, increasing subtlety (refinement) of the idea

[8th Smantaka]

going down, increasing (deepening) concentration

IV. The 4th dhyna: 4 parts: 1. smtipariuddhi (pure mindfulness) 2. upekpariuddhi (pure equanimity) 3. adukhdsukhavedana (sensation of neither suffering nor happiness) 4. samdhi (concentration)

V. The 1st rpya-dhyna knantya: Inifinite space

VI. The 2nd rpya-dhyna Vijnnantya: Infinite consciousness

VII. The 3rd rpya-dhyna kicanya: Nothingness

VIII. The 4th rpya-dhyna Naiva-sajnsajyatana: Niether ideas nor absence of ideas. Bhavgra (existence-peak).

- Objects of meditation are explicated in terms of: i. their suitability for the practice of preliminary and advanced stages of concentration (the 6 recollections are preliminary, the 10 ktsna and the breath can be preliminary and advanced, formless objects are only advanced), ii. their suitability for different personality types, dispositions, faculties (e.g., loathsome for greed-types, breath for thinking-types, 6 recollections for faith-types, ktsna or Immeasurables for hate-types). - In ktsna (Sanskrit) or kasina (Pali) concentrations (as expounded in the Theravada tradition): i. One first prepares a circle or disk of color and focuses on that image. The gross physical object is referred to as the initial or preparatory sign (parikamma-nimitta). ii. After some practice, the meditator will no longer need the actual physical object in order to visualize the object. The stable, internalized image of the object is called the acquired sign (uggaha-nimitta). iii. As concentration continues to develop, the visualized image becomes more vivid and eventually a completely clear and perfected form of the image arises, the counterpart sign (patibhaga-nimitta), which is concurrent with the realization of access concentration, angamya. This clear and perfect image is of the nature of subtle rpa which characterizes Rpa-dhtu. One particular advantage of this approach to meditation is that as concentration deepens, the object becomes more vivid, whereas when using breath as an object, as concentration deepens, the breath actually becomes very subtle (and is thus less conducive to developing deep concentration). - The 4 basic dhynas are of Rpadhtu, the Realm of Subtle Form. Kmadhtu, the realm of desire has been transcended. One completely lets go of all preoccupations with the objects of the senses. - The 4th basic dhyna is the basis for developing supernormal powers, ddhi. The traditional texts do not present the supernormal powers as essential or necessary to actually acquiring insight into the Four Truths, but they may have some usefulness in higher stages of the path. Their primary value comes after the attainment of bodhi, where the supernormal powers can be helpful as a means for teaching and converting others. - The 4 rpya-dhynas do not surpass the 4th basic dhyna above in terms of their level of concentration. Rather, the object of concentration is profoundly and repeatedly refined. One proceeds through the rpya-dhynas through separation from the prior state: i. One separates from rpa itself by meditating on infinite space and arrives at the 1st rpya-dhyna. Continuing to describe meditation using a kasina or disk of color for the object, one cultivates the first rpya-dhyna by extending this circle to infinity. ii. By separating even from infinite space as an object, and meditating on infinite consciousness, one arrives at the 2nd rpya-dhyna. iii. By separating even from the consciousness, and meditating on nothingness, one arrives at the 3rd rpya-dhyna. iv. Finally, by separating from the nothingness, there is Peak of Existence, Bhavgra, neither-ideas-nor-absenceof-ideas, the 4th rpya-dhyna. This is the most subtle concentration that exists. Conception or ideas (saj) are not active, but this state is also not completely without conception. - The dhynas are cultivated by beings of their own sphere or of a lower sphere. Beings of a higher sphere do not cultivate a dhyna of a lower sphere, except beings in Bhavgra, who must enter the undefiled absorption of kicanya (the 3rd rpya-dhyna) in order to destroy the defilements pertaining to Bhavgra because conception (saj) is too weak in Bhavgra to actualize the insight which abandons the defilements. C. The Four Immeasurables (apramas) - They are referred to as the Immeasurables because they apply to an immeasurable number of beings, draw after them an immeasurable merit, and produce immeasurable results. They are associated with cultivation of the dhynas. - They are also referred to as the divine abodes (Brahma-viharas). This refers to a sutra in which the kyamuni Buddha is speaking to some Brahmans. He asks, Do you want to realize Brahma? He then proceeds to describe the 4 Immeasurables. In the context of the sutra, it is clear that Brahma is intended to indicate ultimate truth and realizing Brahma is thus the realization of nirva. The Abhidharma schools seem to have intentionally misinterpreted this sutra to be referring to Brahma as the heavens of the 1st dhyna. - The Immeausrables are thus severely demoted from a practice that could lead to liberation to a practice that leads to rebirth in heaven, potentially conducive to liberation, but incapable of abandoning the defilements. The Abhidharmakoa explains that the Immeasurebles do not abandon the defilements because they include an arbitrary or voluntary judgment and not an exact judgment; and because they have for their object living beings and not the common characteristics (smnya-lakaa) of dharmas. That the Immeasurables could lead to liberation poses a

major problem to the basic soteriological premise of dharma theory: that the defilements are abandoned through discerning the dharmas. - The 4 immeasurables do not receive extensive treatment in the discourses or Abhidharma texts. However, in practice, it is clear that the Immeasurables are very important. For example, good-will or loving-kindness (maitr, Pali: metta), is the primary subject of only one fairly brief sutra in the early discourses, but this discourse was included in a collection of 9 short texts (the Khuddaka-patha) which all novices first study and memorize.
Immeasurable: 1. maitr (friendship, good-will, loving kindness) 2. karu (compassion, sympathy) 3. mudit ([sympathetic] joy) 4. upek (equanimity) Opposes: vypda (ill-will) Basic nature: advea (absence of malice or hatred) advea (absence of malice or hatred) saumanasya (satisfaction) alobha (absence of desire) [& absence of ill-will.] Aspect (kra ) and cultivation: sukha (happiness): Beings are happy! dukha (unhappiness): Beings are unhappy! Modant (joy): Beings are joyful! sattva (beings): Beings!

vihis (harm)
arati (dissatisfaction) sensual kmarga (sensual craving) & vyapada (hostility)

- Cultivation of the Immeasurables: For example, goodwill or loving-kindness (maitr): a. Calling to mind happiness that one has experienced and that described by the Buddhas, one forms the vow that all beings shall obtain this happiness. b. Initially, as one cannot be impartial, one divides beings into 3 categories: friends, those to whom one is indifferent and enemies. The 1st category is further subdivided into: good friends, medium friends, lesser friends. Same for enemies. c. One then forms the vow of happiness with regard to ones good friends, and so on through the 7 groups, until through the force of these vows, one produces with regard to ones greatest enemies, the same vow of happiness as with regard to ones dearest friends. d. When ones cultivation of this vow of happiness is impartial across the 7 groups, one progressively enlarges the domain of this vow, embracing ones town or city, ones country, all directions and the entire universe. e. When all beings without exception are embraced by this infinite mind of goodwill or loving-kindness, the meditation is achieved. D. The Two Attainments of Cessation - The Sarvstivda distinguish two attainments of cessation. The attainment is essentially the same, in both cases consisting of the complete cessation of thought and consciousness. However, the context of the spiritual cultivation of the practitioner is distinct, which leads in the Abhidharmakoa to a crucial differentiation in terms of the valuation of these two absorptions (note: Theravada tests such as The Path of Purification seem to have no correlate to the asajisampatti, and only Arhats (who have been liberated through insight) can realize nirodha-sampatti): The attainment of no-thought (asaji-sampatti)
It is a dharma that arrests the mind and its mental states. It is an absorption entered from the 4th dhyna. This absorption is cultivated prior to the Path of Seeing, that is, by non-ryas. Before direct realization, this absorption is inevitably cultivated through desire for deliverance. As it is mistaken for deliverance, The ryans consider this absorption as a precipice, a calamity, and do not value entering it.

The attainment of cessation (nirodha-sampatti)

It is a dharma that arrests the mind and its mental states. It is an absorption entered from Bhavgra, the 4th rpyadhyna (neither-conception-nor-non-conception), This absorption is cultivated after the Path of Seeing, that is, by ryas. As one had acquired Direct Realization of the Four Noble Truths, including the Truth of the Path, this absorption is regarded merely as tranquility or stillness and not as deliverance. It may have further value as well.

- The Angmin (once-returner) who has acquired cessation is referred to as a bodily witness (kya-skin) and the Arhat who has acquired cessation is called twice-delivered (ubhayatobhga-vimukta). - Both of these terms are from the early discourses and indicate that the meditative attainment of complete cessation was likened in certain respects to the realization of nirva. They suggest that one witnesses or physically touches (Pali: kayena phusitva) nirva with ones body through cessation (actually tasting rather than just seeing) and further that the attainment of cessation is a kind of deliverance or liberation. There are some indications in the early discourses that nirodha-sampatti may have been viewed as a necessary component of the path. - There are some indications in the early scriptures and commentaries that the attainment of cessation may have been equated with nirva, a vision in which insight or knowledge is actually peripheral rather than essential to awakening. The Sarvstivda approach attempts to strike a balance.

III. KNOWLEDGE AND MEDITATION - We have now seen in the Sarvstivda a number of distinct attempts to integrate and elaborate on the approaches of knowledge, understanding and insight on one hand, and meditation, quiescence and calm on the other: a) The Path of Seeing (darana-mrga) associated with deep insight and the Path of Cultivation (bhvan-mrga) associated with the diligent cultivation of meditation were discussed last class both are clearly necessary to final awakening. Meditation is essential for the actualizing the Path of Seeing (at least angamya), and the defilements of the higher spheres abandoned through the Path of Cultivation appear to be abandoned from within those spheres. This means that one cannot realize final bodhi apart from facility in the 8 fundamental dhynas. b) The defilements are correspondingly classified into those abandoned through seeing (darana-heya), including the cognitive defilements: the 5 false views and doubt, and those abandoned through cultivation (bhvan-heya), including the cognitive-emotional defilements: greed, anger, pride and ignorance. c) The teaching of the worldly Path of Cultivation affirms the value of meditation independent of insight, but also limits its value: By seeing certain experiences as disturbing, the practitioner seeks peace in ever more subtle states of meditation. This weakens attachment to the world of the senses as well as the lower dhynas. One lets go of the gross to grasp the subtle. d) Still, insight is privileged as the abandoning of the defilements through the worldly Path is only definitive or unqualified once one has acquired insight into the Four Noble Truths in which all experience, gross and subtle, are viewed in terms of the 16 aspects of the Noble Truths, including suffering, impermanence, non-self, etc. e) As discussed above, the meditative attainment of cessation is accorded some relevance to liberation through the terms bodily witness and twice-delivered, but is also severely devalued as an accomplishment prior to the Path of Seeing as the non-thought attainment in contrast to the cessation attainment. - These later Abhidharma developments express how the tradition attempted to come to terms with a set of interrelated tensions based in the teachings, practice techniques, and spiritual goals of the early discourses and Abhidharma texts and perhaps also embodied in competing factions. - As discussed under the study of the attributes in the 3rd class, emphasizing meditation or insight can be associated with a primarily emotional-affective approach in contrast to a cognitive-intellectual approach. Here is a summary of these two approaches and related associations which should be qualified, however, as potentially conflating what may be distinct issues or dimensions, and further, over-emphasizing or over-dichotomizing contrasts (for example, the Path of Seeing and the Path of Cultivation are both affective and cognitive, cultivated through meditation and insight): Emotional-Affective the mystical- experiential
Basic Problem Grasping, attachment, clinging, greed (as in the formula of the Four Noble Truths) Calm (amatha) Concentration (samdhi) Meditation (dhyna) One-pointedness of mind (cittaikagrata) Attainments (sampatti) Path of Cultivation (bhvan-mrga) Goes beyond (is free) all views of how things are Nirva as cessation, quiescence Meditation specialists Forest-dwelling monks Yogcra Emphasizes the store consciousness (laya-vijna) which must be transformed and purified gradually through meditative cultivation of insight.

Cognitive-Intellectual the rational- philosophical

Ignorance, delusion, false view, doubt (as in the formula of 12-fold Dependent Arising) Insight (vipayan) Understanding (praj) Direct Realization (abhisamaya) Mindfulness (smti) Knowledge (jna) Path of Seeing (darana-mrga) Sees things as they truly are (yath-bhtam) Bodhi as awakening, illumination Abhidharmikas Town-dwelling scholars Madhyamaka (Praj-pramit) Emphasizes wisdom, insight, going beyond purity and impurity, as well as sasra and nirva ignorance sees these as substantially separate when they are actually intimate.

Practices and attainments

Goal Types of practitioners Mahayana schools

Relationships and Miscellaneous Historical Considerations: - There are a number of ways of expressing the relationship between meditation and insight which find expression at various points in Buddhism. These relationships express tensions and debates within and across the teachings of the early discourses, as well as what may be competing factions of types of practitioners (meditation specialists vs. the Abhidharmikas). They may also express tensions within, or a dual nature of, what it is to be human and what it is to be truly free.

A. Meditation and Insight are two distinct paths - Sub-types: 1. Meditation alone is sufficient to realize nirva, the cultivation of insight is incidental (expressed in the view that the cessation attainment is realization of nirva seemingly evidenced in some sutras). 2. Insight alone is sufficient to realize nirva, meditation is incidental (this can be seen in Harivarman (2nd or 3rd c.) and some more recent approaches of Theravada teaching and practice). 3. Both are equally valid but separate paths (evidenced in some early sutras, a diversity of tools or techniques) 4. Both are equally invalid or irrelevant (some radical short-lived forms of Zen and maybe also some Pure Land) B. Meditation and Insight need to be combined both are necessary and they should work in concert - Sub-types: 1. Both are essential, meditation is privileged (may be the approach of some Zen practitioners who denigrate study) 2. Both are essential, insight is privileged (this is the approach we see in mainstream Theravada and Sarvstivda) 3. Both are equally essential or each may be alternately privileged (some indications of this in the early discourses, and this may be Coxs evaluation of Sarvstivda: knowledge and concentration as equally cooperative means rather than mutually exclusive ends. Both contribute to the ultimate goal of abandoning the defilements.) - The early discourses include numerous formulations which express the need to balance these two dimensions of spiritual cultivation, along with other aspects (in which generally, development in one entails development in all): 3 Trainings (trisrah siksah): 1. la: precepts, morality 2. dhyna or samdhi: meditation 3. praj: insight (like the three legs of a tripod they work together) 3 approaches to bodhi: 1. One who acquires cessation 2. One who has direct realization 3. One who is delivered through faith (as above we could also add one who attains liberation through the Immeasurables) 5 indriyas (faculties): 1. Faith (raddh) 2. Effort (virya) 3. Mindfulness (smti) 4. Concentration (samdhi) 5. Insight (praj)

- The Sarvstivda preserve the distinction between those delivered through faith (raddh-dimutka) and those who attain based on views (di-prpta) which introduces the dimension of faith (raddh). Faith in this context is not the intellectual side of faith emphasizing belief in certain doctrines, but the emotive, heart-based practice of devotion. - Traditional accounts of the Buddhas life depict him as learning the dhynas from his pre-enlightenment teachers. Along with this view, there is a perspective that the deepest spiritual experiences of other religions are merely misinterepreted dhyna experiences. The dhynas are thus not particularly Buddhist they may be helpful but the religion is defined by the teachings such as the Four Noble Truths. - In contrast with this approach, Bronkhorst has argued that what is actually distinct about early Buddhist practice is not insight but a form of meditation that is peaceful and enjoyable (that is, the dhynas). There is little evidence that this kind of meditation existed in India prior to Buddhism as non-Buddhist Indian writings portray meditation in terms of painful austerities which burns off accumulated karma. Supporting this thesis is the account that just as he sat under the bodhi tree, kyamuni remembered a natural experience of meditative absorption he experienced as a youth while sitting beneath a Rose-apple tree, which could be a reference to the ease and peace of dhyna practice in contrast to the asceticism of his adult training in meditation. The stories of kyamunis earlier teachers, Alara Kalama and Udraka Ramaputra, teaching the formless absorptions would then be viewed as a later addition. - Part of the tension between insight and meditation is also rooted in the fact that vitarka (reasoning) and vicra (investigation) are dropped away after the 1st dhyna. How exactly does insight occur in the higher dhynas without the basic thinking function of the mind? While vitarka and vicra are absent, it should be noted that saj (conception) and praj (understanding) are not, and thus the higher dhynas can support discernment but apparently one does not arrive at it through discursive means. Such non-discursive discernment may have for its support prior discursive discernment in the lower spheres (reminiscent of the three kinds of understanding). - Bronkhorst has also argued that the rpya-dhynas should be viewed as a later addition betraying a strong influence from the Upanishads. Wynne notes similarities between the rpya-dhynas and what he calls the Brhmincial meditation tradition. He argues that the rpya-dhynas only make sense in the context of the kasina/ktsna approach to the dhynas and embody Brhminical cosmology in which the material form (rpa) of the universe emerges out of pure consciousness (i.e., rpyadhtu). Ascent through the dhynas and back to consciousness reverses the process of creation leading the practitioner back to the primal state, and finally to Brahma. - Frauwallner has suggested that early in his teaching career, the Buddha may have emphasized grasping as the basic cause (Four Noble Truths) of suffering (correlating with an emphasis on meditation - samdhi is the final member of the 8-fold Noble Path) and later came to emphasize ignorance as the cause while incorporating grasping (as #8) in the 12-fold formula of Dependent Arising. Vetter also sees a strong emphasis on calm tranquility and deep aversion to discriminating cognition in what many scholars regard as the earliest layer of kyamunis teachings, the Sutta Nipata.